Has anyone evoked either of them? What was your experience if you have? What do they expect of the scorcerer? What sort of “benefits” or powers do they confer to the scocerer?
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I know @anon39079500 regularly works with Hecate, though I don’t think he usually has to evoke her, she comes to him at her choosing mostly.
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So Hecate and Hera expect the scorcerer to be devotees? I struggled with my Christian faith yesterday, really did, and it dawned on me that my beinga scorcerer doesnt mean im a devotee to any of them, as EAs original advice was that the scorcerer is always the one in control.
Watching VK Jahannums video on Christian power was a bit enlightening.
So since I see many worked with Hera or Hecate, thought Id see what evoking them would enlighten me on.
I think Michael has guarded me and guided me, and perhaps gave me a hard crash course in what I need to know about myself. So … me senses are for crap, and probably blocked chakras too, yet … not even a full blown evocation, but more of an invocation to Michael seems to be getting results.
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I don’t think so. Being a devotee is a religious thing, and while some may take that approach, from what Norse has told me, he has a relationship with Hecate. She teaches and guides him, from what I understand, and he pays her respect, but he doesn’t worship her. I’m sure he can enlighten you on it more than I, though.
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Greek gods and goddesses, have any been successfully evoked?
Spirits, Evocation & Possession
Jul 7
In reard to Zeus, Hermes, Hercules, Diana, etc? May be mixing in Roman gods there …What were your experiences with successfully evoking them?
VandheerRegular
@ReyCuervo @anon48079295
VelenosRegular
I never evoked them but I have etheric projected to them and my experiences were actually pretty chill, Zeus didn’t really trust an outsider coming into their pantheon halls but I was there with Dionysus-Zagreus and while I don’t have a strong tie to Greece or the pantheon it was for the experience, though part of me wanted to spar Zeus for that experience lol.
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DarkestKnightRegular
Why didn’t you just add this question to your other post on Hecate and Hera? You’re basically just asking the same thing over again…
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C.WilsonRegular
I have a few evocations with Nyx and Thantos that were interesting to say the least. It was my first time shifting from another medium than smoke like I had at the time (using a black bowl with water for Thantos, which was inspired by a book on Greek necromancy, and the darkness of the night for Nyx). The shift of presence was there like with any other evocation and overall it was pretty similiar to other evocations. I will say it required less of a shift of focus to go from evocation to invocation in the same ritual than with other spirits I had encountered at the time. I can do it now with other spirits but it took more effort in the past.
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I have two books, one on lyrical hymns to the greek deities, and one on greek magic. Not Corpus Hermeticum or whatever that one is, nor the Kyballion or Hermes Trimesticus. I think it had to do with Hecate or Hera. Diana came to mind though this morning as well.
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A friend of mine became a Hecate Devotee by choice, he’s benefited greatly from it spiritually but it was his choice and it’s not the only option.
He got what he wanted spiritually/etherically as for physical I am not sure that was his aim for physical.
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I have a few evocations with Nyx and Thantos that were interesting to say the least. It was my first time shifting from another medium than smoke like I had at the time (using a black bowl with water for Thantos, which was inspired by a book on Greek necromancy, and the darkness of the night for Nyx). The shift of presence was there like with any other evocation and overall it was pretty similiar to other evocations. I will say it required less of a shift of focus to go from evocation to invocation in the same ritual than with other spirits I had encountered at the time. I can do it now with other spirits but it took more effort in the past.
I have not evoked Hypnos and Morpheus in the traditional sense, as it made more sense when I was working with him to invoke before falling asleep to meet him in that state. Hephaestus and Ares I have strictly invoked.
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As far as what I benefitted with working with these particular deities than I have with others outside of what I already explained shifting gears mid ritual might be found a little funny. As some here know, I work throughout the night. Over a period of time, not seeing the sun frequently can have an effect on one’s mental state. Back when I was first working third shift at another job, I struggled quite a bit in that regard as well as physical health due to lack of sleep. Working with them helped achieve a balance I needed to strengthen my mind as well as care more for my body.
Also, besides Thantos, these were the first group of spirits I had worked with that did not have the focus on Death and War like other deities I had. Yes, there was still a chaos factor but it was different than other experiences, which helped to ground myself a bit more.
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The books I have are:
Magicka Hiera: Ancient Greek Magic and Religion, and
Lycourinos-Occult-Traditions
Papyri_Graecae_Magicae
Dickie-Magic and Magicians in tthe Greco-Roman World
… but there was one on lyrica that I cannot find.
Here it is:
Loeb Classical Library - Lyra Graeca II
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And … Lyra Graeca is in classical Greek, which I suck at worse than biblical Hebrew. Well, that wont halp me for a year or two yet…
Well, thank you all for the answers. So there is hope that theyre there and listening.
In Magicka Hiera, Hecate is addressed as Selene, or Selene-Hecate. A new name.
Hecate-Selene, Selene, or Hecate.
“Come to me, O beloved mistress, three-faced Selene (2786f.)
and asks her to listen to these incantations:
kindly hear my sacred chants (2787)
— incidentally confirming that (at least here) the magician felt no difference between
(prayer) and (incantation). There follows a plethora of epithets
and circumscriptions of her power, then her identification with Dike, Moira, Persephone,
Megaira, Allecto, Hecate, and Artemis; she is addressed as the mistress of
190 MagikaHiera
the whole cosmos. This part ends with an allusion to an otherwise unknown myth
that Cronos had handed over his scepter to her;18 there follows an address and again
the request to listen:
Hail, goddess, and attend your epithets (2850)
Then follows a reference to the actual sacrifice:
I burn for you this spice (2851)
— only to be followed by another list”
“Chaos, too, you rule, ARACHARAEPHTHKKERE”
“As to the content, the sinister aspect of Selene-Hecate is stressed in the second list of epithets, where we find gruesome names like
(O you) who drink blood, who breed death and destruction, who feast on hearts (2864)
flesh eater, who strike the graves,23 who devour those dead untimely (2867)
—which seem to correspond to more popular ideas of magic. But this tendency is Prayer in Magic and Religious Ritual 191
balanced by the identification of Selene with divinities like Dike or Physis and by statements like
Beginning and end are you, and you alone rule all,
for all things are from you, and in you do all things come to their end. (2836-37)
The dark aspects are but one side of her all-embracing nature.24
As Greek prayer nearly always does, the magical prayer accompanies a sacrifice25— in the case of our hymn a burnt offering (9vfj,ia/jia). Again, there is no essential difference between magic and religion. The ingredients are given in detail:
if the spell should do good, different sorts of spice (storax, myrrh, sage, frankincense) and a fruit pit are prescribed. If, however, it is intended to do harm, the “magical material of a dog and a dappled goat, as well as of a virgin untimely dead”
is called for.26 At least the last-mentioned items again seem to conform to popular ideas of black magic and are unheard of in other rituals beside magic. Therefore they need some explanation.
So far, then, magical prayer in general structure, content, and context is not different from religious prayer, two peculiarities excepted: the voces magicae in the prayer, the materia magica in the harmful, black version of the ritual. What are the
functions of these peculiarities?”
I’ve worked with most of the well known Greek gods and some of the barely known. All in all, you will have to expect the same that you’ll have from any other spirit that rules over the same office. I don’t give any offerings, but when I needed to give one (to Hades), I was informed about it and how to do it.
Is not as if they have conferred me any sort of power, but they can be tasked like any other spirit.
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She brought me to evocation, so, yeah, we’ve met…
She acts as a guide for me, more than anything else. When I’m stuck or unsure about where to take my path, she usually has insight and is sometimes rather insistent. For example, with my current work through, Helios Unbound, she came to me over a half dozen times to convince me to do it. Btw, there is an entire section in it about the Selene-Hecate connection, which involves a month of workings in that area, month 5. She was asking me to do the work through after the first chapter and I hadn’t read ahead.
If I was going to worship a Goddess, it would be her. Hands down. And I started going down that route, but a month is so in, I felt that wasn’t what she wanted from me. My clairs were waking back up after mostly shutting them off for decades and confirmed this in ritual. That’s the way she wanted this to go, but other people’s relationships and methods with her are their own. The first time I got flooded with energy by an entity was from her.
I sing to her on my morning commute, which she almost always comes to accept (sometimes she sends one of her underlings to accept it). She asked me to sing to Hel also, so I called for Hel (hadn’t worked with her) and began singing to her, too. This had benefits about a year later, when I started doing some Necromancy. I used to make wooden skeleton keys by hand (no power tools) as an act of devotion to her, but stopped this when she didn’t want me worshipping her.
I can’t say I’m a devotee. I remember all of the names and the pages of associations others have given to her. I don’t use her hymns to call her. That wasn’t what she wanted from me. But she’s clearly guiding and watching over me, as far as I’m concerned.
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In regards to Hekate you should have a good idea of what you want to ask of her before calling on her. She’s quite busy so she kinda likes you to be clear and consise. Also offerings of red wine, bread and honey are appreciated.
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Thank you all, and some new names were introduced by a select copy of text showing other names and a bit of the ritual process. From that garbled post which is also in my New Names topic.